Summary of the Maamar
Q1. What is the spiritual aspect corresponding to “the Heavens?”
A1. The Written Torah corresponds to the Heavens, since the heavens are made of “water.” Water is essentially colorless and tasteless. Likewise, the spiritual heavens are something that we cannot see or understand. Similarly, the Written Torah is the essential will and wisdom of Hashem, which is totally beyond human comprehension. Whatever understanding of it that we have is only on the most superficial level, like someone who is just reading a story without knowing the deeper meaning behind it.
Q2. What is the spiritual aspect corresponding to “the Earth?”
A2. The Oral Torah corresponds to the Earth. Just like the earth takes an inedible seed and makes it into an entire plant or tree that produces fruit, so too, the Oral Torah takes the wisdom of Hashem from the Written Torah that is totally beyond our grasp and makes it into understandable laws and ideas.
Q3. How are the spiritual Heavens and Earth (Written and Oral Torah) witnesses regarding the Jewish People, telling over whether we performed the Mitzvos properly?
A3. Through our Mitzva performance, we reveal the Infinite Light of Hashem into the Torah. When we perform Mitzvos, we draw down the Infinite Light of Hashem into the objects used for the Mitzvos (and ourselves), thereby giving them (and ourselves) true spiritual life. In addition, this Infinite Light is then drawn down and connected to the Torah we study. Therefore, the Written and Oral Torah testify about our Mitzva performance, since their connection to the Infinite Light of Hashem (which is essentially beyond any wisdom, even that of the Torah) is dependent on our performance of the Mitzvos.
Q4. From where do we receive the power to draw down Hashem’s Infinite Light into the Torah?
A4. Through the connection to Hashem that is revealed during prayer. This is accomplished by way of the contemplation of Hashem’s greatness during Pesukei Dezimra and the Blessings on the Shema, and in the Shema itself.
Q5. If our Divine souls are higher than the angels, why do we need to contemplate how the angels praise Him (as described in the Blessings on the Shema) in order to perceive His Greatness?
A5. Even though our Divine souls are higher than the angels, our animal souls are not, and it is the animal soul that needs to receive love and fear for Hashem through the contemplation that the angels use in their service of Hashem.
Q6. How far down are we supposed to reveal this Infinite Light of Hashem into the Torah? Is it enough to draw it down into the intellect and understanding of the Torah?
A6. No, we need to also bring it down into the speech and action of the Torah. The speech of the Torah is to say the words of Torah with respect for Hashem, and the action of the Torah is to fulfill the Mitzvos with “Kabalas Ol,” an acceptance of the “yoke” (ie. Responsibility) that we must do what Hashem wants, even if we do not understand, like an ox that needs to follow its owners command despite its lack of understanding. Thus, we bring this Infinite Light of Hashem all the way down into our physical lives, into all three soul garments (thought, speech, and action).
Q7. What is the meaning of the prayer (in the Blessings on the Shema) where we ask Hashem to “unify our hearts to love Your Name?”
A7. Every Jew has two levels of their heart; an inner and outer level of love for Hashem. The inner level is the deep, subconscious love for Hashem hidden within our hearts at all times. The outer love is the conscious love of Hashem created from our contemplation of His greatness. “Unifying” our hearts means connecting our revealed, conscious love, with the deep, subconcious love for Hashem, so that we are fully conscious of the incredibly deep connection that we have with Hashem, (which is beyond all logic and understanding). By connecting to Hashem in prayer on this deeper level of love, we reveal the innermost depth of Hashem into the Torah that we learn and say, and into the Mitzvos that we do.
Q8. In that case, is prayer a preparation for Torah study, enabling us to reveal Hashem in the Torah, or is learning Torah a preparation for prayer, giving us the strength to contemplate Hashem’s greatness during prayer?
A8. There are two types of learning: One type of learning, the learning of the Halachos (Laws) as explained in the Oral Torah, gives a person the spiritual strength for the next day’s contemplation of Hashem in prayer. However, the love of Hashem experienced during prayer enables the person to truly reveal Hashem in the Torah that he learns after prayer, which is then fully internalized. This is likened to how the rain that saturates the ground and enables it to grow comes together with thunder and lighting. So too, the Torah learning in which Hashem is fully revealed and becomes internalized in the person, follows a prayer that is like “thunder and lightning,” meaning full of intense and powerful love for Hashem.
